Author Topic: Rough Notebook-Open Forum  (Read 365940 times)

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1275 on: January 15, 2015, 07:03:56 AM »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1276 on: January 22, 2015, 07:26:14 AM »
Friends,
It often calls for a greater courage to look at oneself objectively than to admit one's weakness in public and do nothing about it.It is very important for an earnest seeker to question his premises and jettison what is not in consonance with Truth.The Intellect or Buddhi plays this important function to see that one is not stuck in the quagmire of beliefs,opinions,one sidedness and sentimental emotionalism.To introspect objectively and self critically is quite an important aspect of sadhana.It is also part of sadhana to develop same sightedness and look for nuggets of Truth and recognize it,irrespective of the source from where it emanates.All these sources are channels for the one 'Guru' shakti to dispel the darkness.
God,Guru,Grace are synonymous and does not admit divisions like  'my guru' or 'his guru'.
Namaskar



Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1277 on: January 23, 2015, 07:07:35 AM »
Friends,
An excerpt from Malacolm Tillis interview of Swami Jnanananda Giri(Swiss Swami who settled in India):

Swamiji,can you say something about the five thieves ? lust, anger, greed, attachment and pride?
They are known as the five thieves because they steal true happiness: they take man away from the eternal joy which lies in Reality. These thieves are the deluding factors, for man easily gets identified with lust, anger, greed, infatuation and ego. All spiritual practice is to enable us to eradicate these evils. Otherwise, there?s no meaning in any practice. Holiness, purity, is when we are transformed and these evils have no existence within us. When they are unmasked, love shines forth.

What are the outer signs of a person who has controlled these thieves?
He is detached. He is detached even when they are present in his environment. Attachment to the five thieves is due to ignorance. Detachment is due to knowledge.

What advice do you give to someone wishing to break away from these thieves?
If they haven?t yet found a guru, they should pray to God ceaselessly for a guide. After finding a guide ? a teacher ? they should serve him in any way they are capable and follow the teachings as far as possible. If one does not have a guru, one at least should cultivate the company of good persons, seekers of the way: they can learn much from them.

Would you say it?s essential to have a living teacher?
I would say so.

These days there?s no shortage of imperfect teachers. How can sincere seekers avoid falling into their hands? Or is there no such thing as an imperfect, false guru?
If one is false the guru will also be false. In the guru-disciple relationship there are many obstacles, the greatest being doubt. There will be persons questioning the disciple: How do you know if your guru is realized, if he?s competent? They try to awaken doubts, and should there be doubts, this is not a true disciple. Personally speaking, I found the guru who happened to be my guru was much better, more evolved than I was, so it was to my advantage to follow him. One follows the guru because one wants to follow God, and if one is sincere in following God, then the guru will become the instrument of God.

Also, it is not a question of my guru and your guru and someone else?s guru: there is only the Guru. Guru is a state of consciousness ? it is not a person. The person is only the instrument through which the power of guru flows. Hence to say: My guru, is belittling the guru. It?s also the cause of much confusion.

Would you say there?s any advantage to studying spiritual books or scriptures without having a living teacher?
Yes, they prepare a person for more personal guidance.

Is it essential to receive initiation from the guru?
That depends on the guru. To have a guru usually means one gets initiation from him, but some gurus don?t give formal initiation. It depends entirely on the guru?s will.

What should be the aim of a seeker after Truth?
Truth.


You spoke about the importance of meditation. Can you speak about the meditation you practice?
It all depends on the guru?s instructions, which are usually given in secret. But essentially, meditation means to quieten the mind ? more than that, to quieten oneself. That means silent in mind, body, feelings, thoughts; above all, to be steady at heart within, for at heart thou art. To be steady in the foremost centre of one?s being, or consciousness, practice of equanimity, practice of renunciation, practice of the remembrance of God are essential. Then alone one can take refuge in the innermost silence. The state of being is beyond silence itself: it?s inexpressible.

Swamiji, do you still sit at fixed times for meditation, or do you consider your daily activities as meditation?
No. The particular time to meditate is one of the conditions laid down by the guru. It should go on indefinitely, irrespective of any thought that one has realized or not realized anything. But of course, the whole day should be spent in practicing the presence of God, practicing the presence of that Being.

Do you sit at any particular time?
In the early morning ? it?s called the hour of Brahma ? 4 o?clock till sunrise. This is traditionally the time when yogis and sanyasis practice meditation. The difference between a beginner and an adept is that for the beginner it?s an effort, for the adept it?s natural.

Warmly recommend this interview-the wisdom of Swamiji comes through in his succinct replies to all the queries.I might have posted this earlier but it is worth mentioning again.Please refer:
http://www.newlives.freeola.net/interviews/6_swami_jnanananda_giri.php
Namaskar

ksksat27

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Re: Rough Notebook-Open Forum
« Reply #1278 on: January 23, 2015, 06:49:15 PM »
Dear atmavichar sir,

can you kindly elaborate on the below:

Lot of vasanas have to be removed through some form of hard physical activity especially at the initial stages 

how physical activity can help to remove vasanas?  it can divert our attention from thinking and executing our vasana, but how will it remove  our vasanas?  can you kindly explain and clear my doubt on this?

because i do lot of physical activity but dont find vasanas gettign removed, for time being yes, but it jumps up again.

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1279 on: January 24, 2015, 04:38:37 PM »
Just saw this post in Facebook ( in one of the various Bhagavan Ramana Pages in FB and sharing the same here .

Whatever you put first in your life that's what you ultimately become.

It's really interesting how many people want to be enlightened, to be self-realized and yet when you look into their lives, they put

everything else first. By putting everything else first, I mean they worry about their jobs, about their families or about the world

situation. They concern themselves about their happiness, about the future, about the past. How can you possibly wake up when you have

all these things on your mind?

And another thing that is funny to me is, all the holidays we take, vacations. Someone called me the other day and asked me, "How much

longer will it be before I awaken? And by the way, I'm going to Acapulco for a memorial day."

Well this an enigma to me. I recall when I was about 13, 14, 15 years old I wanted this so much that I used to have to sneak out of the

house to go listen to Joel Goldsmith speak, back in New York. And in the winter time I had to take a train and a bus and a train again.

It took me about two and half hours to get downtown. But something in me was driving me toward spiritual people.

What I'm getting at is this: Whatever you put first in your life that's what you ultimately become.

- Robert, a great disciple of Sri Bhagavan

Source : Facebook
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Balaji

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Re: Rough Notebook-Open Forum
« Reply #1280 on: February 01, 2015, 01:59:54 PM »
SATSANG AT RMCL

TUESDAY (6.30-8.00PM)

SELF ENQUIRY SESSION IN KANNADA
VENUE : RAMANA MAHARSHI HERITAGE CENTRE, SANJAY NAGAR, BANGALORE

FRIDAY (6.30-8.00PM)

SELF ENQUIRY SESSION IN ENGLISH,
VENUE : RAMANA MAHARSHI HERITAGE CENTRE, SANJAY NAGAR, BANGALORE

SATURDAY (11.00 AM-12-00PM)

CHANTING OF THE SANSKRIT WORKS OF BHAGAVAN
VENUE : RAMANA MAHARSHI SHRINE & MEDITATION CENTRE, MEKHRI CIRCLE, BANGALORE

SATRUDAY(4.00-5.30PM)

TALK IN KANNADA
VENUE : RAMANA MAHARSHI SHRINE & MEDITATION CENTRE,
MEKHRI CIRCLE, BANGALORE

SUNDAY(10.30-12.30PM)

BHAJANS, SELF ENQUIRY SESSION, & TALK IN ENGLISH
VENUE : RAMANA MAHARSHI SHRINE & MEDITATION CENTRE,
MEKHRI CIRCLE, BANGALORE
Om Namo Bagavathe Sri Ramanaya

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1281 on: February 07, 2015, 01:06:18 PM »
From: ~~~ The Mountain Path, June 1993.
Annamalai Swami:
Mind is only a collection of thoughts and the thinker who thinks them.
The thinker is the 'I'-thought,
the primal thought which rises from the Self before all others and says,
'I am this body'.
When you have eradicated all thoughts except for the thinker himself
by ceaseless enquiry or by refusing to give them any attention,
the 'I'-thought sinks into the Heart and surrenders,
leaving behind it only an awareness of consciousness.
This surrender will only take place when the 'I'-thought has
ceased to identify with rising thoughts.
While there are still stray thoughts which attract you or evade your attention,
the 'I'-thought will always be directing its attention outwards rather than inwards.
The purpose of self-enquiry is to make the 'I'-thought move inwards,
towards the Self.
This will happen automatically as soon as you
cease to be interested in any of your thoughts.
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1282 on: February 08, 2015, 01:23:47 PM »
CONVERSATIONS WITH ANNAMALAI SWAMI
Q: Bhagavan often told devotees to 'Be still'. Did he mean ?Be mentally still'?
AS: Bhagavan's famous instruction ?summa iru' [be still] is often misunderstood. It does not mean that you should be physically still; it means that you should always abide in the Self.
If there is too much physical stillness, tamoguna [a state of mental torpor] arises and predominates. In that state you will feel very sleepy and mentally dull. Rajoguna [a state of excessive mental activity], on the other hand, produces emotions and a mind which is restless.
In sattva guna [a state of mental quietness and clarity] there is stillness and harmony. If mental activity is necessary while one is in sattva guna it takes place. But for the rest of the time there is stillness. When tamoguna and rajoguna predominate, the Self cannot be felt. If sattvaguna predominates one experiences bliss, clarity and an absence of wandering thoughts. That is the stillness that Bhagavan was prescribing.
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Jewell

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Re: Rough Notebook-Open Forum
« Reply #1283 on: February 08, 2015, 07:44:27 PM »
Dear Friends,

I wish to post one beautiful and very important article from http://www.sriramanamaharshi.org/,which i have found recently. I saw previous posts from Sri Atmavichar,and i decided also to post here,in this thread.


AKSHARAMANAMALAI:
The Devotional Face of Jnana
By
Nadhia Sutara

Nadhia is a Russian devotee who lived inside the Guhainamsivayar temple compound (formerly occupied by Keerai patti) on Arunachala hill for nearly ten years. She was a member of the editorial staff of the Mountain Path from 1989 to 1995. After staying many years in Sri Ramanarsam, she returned to Canada. Recently she came on a visit to the ashram. She is a sincere spiritual seeker deeply connected to Arunachala Hill and we are pleased to share her insights into 'Aksharamanamalai' of Ramana Maharshi.
......

Sri Ramana Maharshi always maintained that Bhakti (devotion) is Jnana mata meaning Bhakti gives birth to Jnana as a mother gives birth to a child. In His major devotional work, 'Aksharamanalai,' Sri Maharshi illustrates how this most elevated form of bhakti presents itself, the variety of moods it reflects, and how it leads unerringly to Self-realization.

Since Swami Vivekananda brought the teachings of Advaita Vedanta to the West, and Sri Ramana Maharshi later incarnated to embody those ideals so completely, a great many misunderstandings have arisen about the nature of advaita and that of bhakti. 'Non-dualism,' say some, 'means that Brahman alone is real, and everything else is unreal. Therefore you are unreal, I am unreal, and God is unreal. So it is ridiculous for an unreal person to utter unreal prayers to an unreal God. They haven't a hope of getting anywhere.'

These people err in many respects. First, advaita, non-duality, means NOT TWO; it does not mean one. This is a topic for deep reflection: the Ultimate isn't two and it isn't one ? it is NOT TWO.

Another misconception has arisen about Bhagavan's teachings about predetermination, the notion that what is to happen will happen however much you may try to thwart it, and what is not to happen will not happen however much you may try to make it happen. In Bhagavan's own words, 'The best course, therefore, is to be silent.' Without properly digesting this teaching, some people conclude that therefore no effort whatsoever is required to obtain Realization. It will come when it comes, and there?s nothing more to it. Prayer, they say, cannot possibly help the aspirant since the end result is already predetermined. If we take this to its logical conclusion, not only prayer would be fruitless, but also self-enquiry or any other sadhana, for that matter.

This kind of spiritual indigestion not only hinders the aspirant but can actually stall him or her until they see the shallowness of their conceptual understanding. Sri Bhagavan always maintained that it takes a lot of effort to get to non-effort. As He told Kunjuswami, the three stages of sadhana ? sravana, (hearing the Teaching), manana (continuously reflecting on it until it is fully digested) and nididhyasana (abiding in what one has digested) must be kept up until full Realization.

Moreover, the same Source that provokes the aspirant to do self-enquiry may provoke an aspirant to pray. 'The grace that you seek is also the grace that is seeking,' Sri Bhagavan used to say. After all, the Source is One just as all prayers are directed ultimately to that One. The jivatman is a reflection of the paramatman, inseparable from it so long as the jiva lasts: the self enquires into the Source of itself just as the bhakta prays to the Source of bhakti. Otherwise, why would Sri Bhagavan pray for the cure of His mother's illness? And why write 'Aksharamanamalai'?

Sri Bhagavan often remarked that he was afraid of two devotees, Ramanatha Brahmachari and Mudaliar Pati. He said that they loved him so much that he could not refuse them anything they asked, thus affirming the tenet that devotion is the rope to bind God. If such a statement could come from Sri Bhagavan, an embodiment of the One Supreme, how can we argue that prayer and devotion are useless, foolish or futile?

Sri Bhagavan makes perfectly clear in 'Aksharamanalai' that the bhakta who prays is no different than the so-called unreal individual who does self-enquiry. Sri Bhagavan has said that just as the enquirer is like the stick that stirs the funeral pyre and is ultimately burnt in that same pyre, so the bhakta who prays is ultimately absorbed into the Ishtha, that 'form' of the Ultimate that is inseparable from it. This is called in Sanskrit ananya bhakti, that highest form of bhakti wherein the individual is completely lost in the Divine Ultimate BEingness.

There is a further side to the issue. Sri Bhagavan and all great jnanis have asserted that non-duality is an inner abidance, a constant dwelling in the perception of the one essential nature of all manifestation. However, so long as one is in the body, bheda bhava (recognition of difference in form) must always be preserved. The essence of a tree is identical with the essence of a human being, but the needs of their forms are different so their forms must be treated differently. Non-difference in essence ,and not non-difference in form, is what is meant by non-duality, not-two-ness. A genuine jnani , like Sri Bhagavan , will never treat any form of life as though it were unreal. Look at his treatment of Lakshmi the cow, the deer, the crow, etc. Sri Bhagavan's solicitousness towards ALL forms was always reverent and deeply caring. An incident is recorded where He came across someone beating a mango tree in order to obtain its fruit. He ordered him to stop beating the tree and scolded him saying, 'Take the fruit by all means ; that is the desire of the tree. But why must you beat it? Don't you think it feels the pain as much as if someone were to beat you?'

Now let us look at a few of the slokas of 'Aksharamanalai' to see the profound and moving way in which Sri Bhagavan has expressed how this one-pointed bhakti towards Arunachala leads to liberation.

1. (a) Thou dost root out the ego of those who meditate on Thee in the heart, O Arunachala!

28. (a) Let me, Thy prey, surrender unto Thee and be consumed, and so have peace, O Arunachala!

(b) I came to feed on Thee, but Thou hast fed on me; now there is peace, O Arunachala!

44. 'Look within, ever seeking the Self with the inner eye, then (it) will be found,'Thus didst Thou direct me, beloved Arunachala!

48. When I took shelter under Thee as my One God, Thou didst destroy me altogether, O Arunachala!

66. With madness for Thee hast Thou freed me from madness (for the world); grant me now the cure of all madness, O Arunachala!

101. As snow in water, let me melt as love in Thee, Who art love itself, O Arunachala!

Thus the moth' the one-pointed devotee ' is absorbed, annihilated, and liberated in the flame ; the Self ;Arunachala.

« Last Edit: February 08, 2015, 07:47:31 PM by Jewell »

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1284 on: February 08, 2015, 08:25:03 PM »
Jewell,
Sweet and insightful article by Nadhia.

Quote
'Non-dualism,' say some, 'means that Brahman alone is real, and everything else is unreal. Therefore you are unreal, I am unreal, and God is unreal. So it is ridiculous for an unreal person to utter unreal prayers to an unreal God.


I recall how our friend Hari always used to point out this fallacy and express his dismissal of this point of view.

Quote
Another misconception has arisen about Bhagavan's teachings about predetermination, the notion that what is to happen will happen however much you may try to thwart it, and what is not to happen will not happen however much you may try to make it happen. In Bhagavan's own words, 'The best course, therefore, is to be silent.' Without properly digesting this teaching, some people conclude that therefore no effort whatsoever is required to obtain Realization. It will come when it comes, and there?s nothing more to it. Prayer, they say, cannot possibly help the aspirant since the end result is already predetermined. If we take this to its logical conclusion, not only prayer would be fruitless, but also self-enquiry or any other sadhana, for that matter.

This kind of spiritual indigestion not only hinders the aspirant but can actually stall him or her until they see the shallowness of their conceptual understanding. Sri Bhagavan always maintained that it takes a lot of effort to get to non-effort.


Absolutely spot on.

Quote
Sri Bhagavan often remarked that he was afraid of two devotees, Ramanatha Brahmachari and Mudaliar Pati. He said that they loved him so much that he could not refuse them anything they asked, thus affirming the tenet that devotion is the rope to bind God. If such a statement could come from Sri Bhagavan, an embodiment of the One Supreme, how can we argue that prayer and devotion are useless, foolish or futile?

What more to say!

I thoroughly relished reading this article.Thanks very much.

Namaskar

Jewell

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Re: Rough Notebook-Open Forum
« Reply #1285 on: February 08, 2015, 08:54:08 PM »
Thank You,dear Sri Ravi!

I enjoyed too,reading it. Unfortunately,this wrong interpretation and presentation of Bhagavan's teaching is the greatest problem these days. Presentation of all teachings and Advaita in general.
Well,discrimination is indeed most important on this path,and life in general...

And yes,our Hari indeed always pointed out this!

With love and prayers,
« Last Edit: February 08, 2015, 11:39:03 PM by Jewell »

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1286 on: February 09, 2015, 07:13:34 AM »
Friends,
Devotion cannot be rationalized,hence at its best is a form of madness.The Object of worship(God) is Mad ,the subject who worships is mad and the way of worship is madness!
This is why Great Devotees have sung songs on 'piththan'(The Mad one).Here is a song that our friend Ramanaduli has asked for-song composed by Andavan Pichchia(One who is mad for God)

பித்தன் என்றாலும் அவன் பேயன் என்றாலும்
சித்தம் எல்லாம் அவன்பால் செல்லுதம்மா!!

தத்திமிதோம் என்றே சிறு நடனம் புரியும்,
தாண்டவனை, தில்லை சிதம்பர நாதனை,

பித்தன் என்றாலும் அவன் பேயன் என்றாலும்,
சித்தம் எல்லாம் அவன்பால் செல்லுதம்மா!!

அண்டங்கள் நடுங்கிட அணிந்தவர் அவமாலை
அரிதமும் முத்துமணி உதிர நடனமாடும்
நீலகண்டனை, மங்கை சிவகாமி மணாளனை,
காமனை கண்ணால் எரித்த மகேஸ்வரனை,

பித்தன் என்றாலும் அவன் பேயன் என்றாலும்
சித்தம் எல்லாம் அவன்பால் செல்லுதம்மா!!

God is called 'the Mad one' for there is nothing rational about Him;Again He is called 'pEyan' because He is a 'Holy Ghost' who seizes the Devotee and never lets him go.Hence the refrain in the song:

Although He is called the Mad one,He is called the Ghost
yet the whole Mind goes to Him!

Here is an excerpt from The Gospel of Sri Ramakrishna:

Master's divine madness
"Oh, what a state of mind I passed through! I would open my mouth, touching, as it were,heaven and the nether world with my jaws, and utter the word 'Ma'. I felt that I had seized the Mother, like a fisherman dragging fish in his net. Let me recite a song:

This time I shall devour Thee utterly, Mother Kali!
For I was born under an evil star,
And one so born becomes, they say, the eater of his mother.
Thou must devour me first, or I myself shall eat Thee up;
One or the other it must be.
I shall besmear my hands with black, and with black my face;
With black I shall besmear the whole of my body
And when Death seizes me, with black I shall besmear his face.
O Mother, I shall eat Thee up but not digest Thee;
I shall install Thee in my heart
And make Thee offerings with my mind.
You may say that by eating Kali I shall embroil myself
With Kala, Her Husband, but I am not afraid;
Braving His anger, I shall chant my Mother's name.
To show the world that Ramprasad is Kali's rightful son,
Come what may, I shall eat Thee up-Thee and Thy retinue-
Or lose my life attempting it.

I almost became mad-such was my longing for God.

Namaskar

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1287 on: February 11, 2015, 11:09:31 AM »
CONVERSATIONS WITH ANNAMALAI SWAMI
The vasanas arise because of the habits and practices of previous lifetimes. That is why they differ from jnani to jnani.
When vasanas rise in ordinary people who still identify with the
body and the mind, they cause likes and dislikes. Some vasanas are embraced wholeheartedly while others are rejected as being undesirable. These likes and dislikes generate desires and fears which in turn produce more karma. While you are still making judgements about what is good and what is bad, you are identifying with the mind and making new karma for yourself. When new karma has been created like this, it means that you have to take another birth to enjoy it.
The jnani's body carries out all the acts which are destined for
it. But because the jnani makes no judgment about what is good or bad, and because he has no likes and dislikes, he is not creating any new karma for himself. Because he knows that he is not the body, he can witness all its activities without getting involved in them in any way.
There will be no rebirth for the jnani because once the mind has been destroyed there is no possibility of any new karma being created.
Living by the Words of Bhagavan
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1288 on: February 13, 2015, 09:03:37 AM »
Sri Chandrasekhara Bharati Mahaswamigal of Sringeri on Guru Tattva . Many identify only the Guru with the form and weep after the Guru has departed and here Sringeri Acharya says that is a wrong attitude .

http://www.namadwaar.org/articles/mahans/chandrasekarabharati.html


Once, Sri Chandrasekhara Bharati Swami had camped in Bangalore Sankara Mutt. The Acharya discoursed every day. On the day of His departure a devotee began to shed profuse tears even as he received the ?mantrakshada? from the Acharya.

Sri Acharya asked him the reason behind his tears and the devotee explained that it was due to his inability to bear the separation from the Acharya. He explained that the very thought that from the morrow he would not be able to see or listen to his Guru caused him grief; and, that he wondered if he (the devotee) would be alive to have the good fortune of having the Acharya?s darshan during his next visit. On hearing this, the Acharya asked, ?Who is that Guru who gave you darshan daily and gave ?upadesh???

And, said, ?If, even after listening to me you grieve thus it only shows that my ?upadesh? and your hearing them have both been in vain. To restrict the Guru to this physical body made up of the five elements is verily ignorance. The term ?Guru? refers to a very high philosophy. It is beyond time and space and is the acting force behind our buddhi. If only you would understand the Guru tattva in the right perspective, your mind will not grieve. And you would have realized the truth that your Guru is ever with you, inseparable from you. There is no separation at all. Realize this now and do not grieve.?
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1289 on: February 13, 2015, 10:27:02 AM »
Atmavichar/Friends,
Sri Chandrasekhara mahaswamigal's admonition to that devotee reminds me of a similiar incident in the life of Sri T K Sundaresa Iyer as narrated in 'At the Feet of Bhagavan':

Once I got a job offer in another town which carried a good pay. I intimated my consent and received an appointment order by wire. I showed the wire to Bhagavan. ?All right, go,? he said. Even before I left the hall  I felt gloom settling over me and I started shivering and complained in my grief: ?Forty years I have been with Bhagavan and now I am going away. What shall I do away from Bhagavan??
?How long have you been with Bhagavan?? Bhagavan asked.
?Forty years.?
Then, turning to the devotees, Bhagavan said, ?Here is someone who has been listening to my teaching for forty years and now says he is going somewhere away from Bhagavan!? Nevertheless, the job fell through.

Namaskar.